The Ethnography of Shaligram Shila

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A Shaligram is Born – Part 2

This second part on the birth of
Shaligrams is meant to briefly demonstrate the concrete links between the
sacred contexts of Shaligram veneration and the actual practices devotees most
commonly carry out. In other words, given the mythic histories of Shaligrams
(previous post), how does one then actually experience the birth of a Shaligram
and how do practitioners prepare them for ritual use in their homes and
communities?

Puja is, first and foremost, the main method for venerating Shaligrams. Initial pujas are generally conducted when a Shaligram is born out of Kali Gandaki (often, right on the river bank using the water of the river to welcome them into their new families) and may be performed again and again over the course of the Shaligram’s lifetime. It is also common to include Shaligrams during pujas held for the births of children as well as at weddings and funerals or any other instance of a meaningful or profound change in an individual’s or family’s life. Pujas specific to Shaligrams are also most often performed during the festival celebrating Tulsi Vivah; the marriage of Tulsi and Shaligram (Vishnu).

The first puja for a Shaligram is almost always done as a welcome for them to their new home or temple following their birth and their long travels, just as puja is done for honored guests and great teachers. Subsequent pujas after that are much the same as any other kind of ritual care for a household’s deities and very commonly mirror the typical activities of daily life, such as mealtimes, bedtimes, bathing, and morning awakening. The final puja is then done to honor the passing of the dead, where a particularly important Shaligram may accompany the body of a deceased loved one into the cremation fire and carry their spirit into the presence of the Divine before being reborn back into the world (out of the river once again) in their place. Conversely, any Shaligram which is passed down/inherited and not sent to the funeral pyre will have a similar welcoming puja carried out, as it is once again a new member of a new family. And thus, Shaligrams continue to live out multiple karmic lives, returning again and again into the material world, so that they may guide souls along the path to moksha.

However, as far as religious stricture goes, it is important to note that there is no central Scriptural authority detailing the worship of Shaligrams in either Hinduism or Buddhism. Instead, most Shaligram practitioners take a variety of texts to be authoritative when it comes to Shaligram worship; be they a combination of the Vedas, Puranas, Shastras, or other commentaries. The scriptural rules which govern Shaligram veneration also do not establish a set of rigid boundaries delineating the correct performance of rituals for Shaligrams. Rather, they speak of Shaligrams in more general terms and leave many of the specifics up to long-standing oral traditions or other ritual descriptions. As such, real Shaligram practices function like the banks of a wide riverbed, much like the Kali Gandaki itself, within which streams of traditional and practical variation may appear, meander, and merge as they move through time and space. While the river may then slow to a trickle or come flooding out of the mountains, break up or reconverge, or even occasionally overflow its banks, it nevertheless carries onward in whatever way is necessary for the moment.

Lastly, there is no standardized doctrinal consensus among Shaligram practitioners as a whole, and specific individuals may perform or participate in Shaligram rituals reflective of any range of traditions, be they Buddhist, Hindu, animist, specific to one’s guru lineage, or related to a local deity or practice-style. Even secular, agnostic, and scientific atheists have been known to take part in Shaligram ritual veneration. But, for the most part, Shaligram devotees tend to acknowledge that Shaligram worship follows a few short, easily definable, steps.

Preparation:

As self-manifest deities, Shaligram require no rites of invocation, such as the prana pratistha. When they arrive home, they are greeted as living deities and are usually kept in a common section of the household, wherein they are able to view and participate in the normal activities of the family.

An active Shaligram within a household is usually cleaned with clear water to begin with, and then rubbed with oil to keep them smooth and unblemished. This oil can be from any number of sources but is usually made from sandalwood, flower extracts, or incense. Essential oils derived from fragrant plants are especially popular for this purpose.

Shaligrams then reside in whatever prepared puja mandir, platform, or shelf that has been set aside for them. Many devotees also provide them with small pillows or seats to rest on, crowns or clothing as befits other murti in the household, or any other small items they wish to offer or which may be specific to the Shaligram deity present (i.e., sweets for Krishna or coins for Lakshmi).

The two main offerings generally considered to be vital to Shaligram practice, however, are water and tulsi. Pilgrims to Mustang will often return with water taken directly from the Kali Gandaki for this purpose, but Ganga Jal also works well or any other purified water in the event that none other is available. Tulsi can be grown in the home (and often is) or purchased from Indian groceries if one’s climate is not suitable for growing.

Puja

Krishna Shaligram from Vrindavan

Shaligrams are typically worshipped without any
prathisthana (installation ritual; as
is done while installing man-made deity icons), since Vishnu is already present
in the Shaligram of his free will as a revelation to the devotees. The Śālagrāma-Kosha enumerates this by explaining that: “In the
worship of Salagrama, no initiation is required; there is no special hymnology
or specific procedure of worship, nor any need for a qualified priest or master
of ceremonies. Worshipped anyhow, it will bestow the benefits; and there is no
error of any kind.”

Note: In South India, it is more common for Shaligrams to be
put away in a box or puja mandir
while not actively engaged in ritual, while in North India and Nepal,
Shaligrams tend to remain in the open.

The mountains known as the Himalaya are situated on the bank of river Gandaki.
In the south of this Himalaya is the land where Shaligram shila appear. This is the place where Devi Dwarabati begins. This
place is called by those who know, Sri Muktikshetra.

Shaligram shilas found here are very
precious and significant. These shilas
are considered to be directly Lord Vishnu Himself and the person who worships
or even keeps in the house or bathes the Shaligram and drinks water or pour
those waters on their head, that man becomes free from all sin and it prevents
from untimely death. That person becomes free from all sin and all material
disease. The most feared sin of Bramahatya (killing of a Brahmin) is also
washed away simply by worshiping the Shaligram.

That person who does snan (bathing)
of Shaligram with chakra everyday get
gets rid of all sin like Bramahatya, and if he drinks such water daily gets the
equal boon of a thousand havan (fire
sacrifices) of Lord Vishnu.

A person who gets the chance to see the Vasudev shila, that person he became free from sins. Shreedhar, Sukar,
Vamanadev, Harivarna,Varaha, Kurma and lots of other type of Shaligram are
available also. Some Shaligram has marking of cow’s foot marks and some that of
Narshimha Avatara (half lion half man).

A yellowish Shaligram is as auspicious as the Lord Himself (Pitambara) but a reddish Shaligram is
considered to bring fearful situations and is dangerous to worship. The sacred
symbols of Shankha (conch), Chakra (disc), Gada (club), and Kurma (tortoise)
are printed on the Shaligram stones. Shaligram with a Shankha (conch) sign is
considered to be Vamanrup (Vamandev) of Lord Vishnu, whereas chakra in the middle is considered as
Damodar Shaligram. Shaligrams of different shapes; round, umbrella shape which
has white lines are also available; worshipping this kind of Shaligram gives
wealth and reputation in society. Flat shaped Shaligram creates sorrow in a
family and Shaligram with sharp front side creates war, fighting, and tension
in family.

Shaligrams which have a chakra around
the head or in the forehead but the rest of its parts are clean and smooth is
considered very auspicious and this type is to be considered as Vamandev shila. Yellowish or black in left side
with a chakra is considered as
Lakshmi-Narshimha shila.

Therefore always worship Shaligram, and chant Shaligram Stotra which is very
beneficial for mankind. We can get one a higher position on Vishnu Lok
(Vaikuntha) simply by doing so. All sins will also be destroyed and it is
guaranteed that one gets to Vishnulok simply from this process of worshiping
the Shaligram.

There are various types of descriptions available for Lord Vishnu’s ten primary
incarnations (Dasavatara) and also the Lord’s incarnation in Sri Shaligram’s worship,
the Prayer to the Shaligram and drinking the Lord’s bathing water wash away
sins of million lives and one gets great prosperity, wealth and reputation
through this, so everyone everywhere the Shaligram should be worshiped.

Iti Shree Vishotara Purane Shree Saligram Sila-stotram Sumpurnam!!..

Simple
Puja

The most common and most basic form of Shaligram puja is the daily simple puja, which only requires that the devotee offer water, tulsi leaves (or flowers/fruit if none available), and a short prayer to the Shaligrams each day. In many cases, the simple puja is also favored among practitioners who travel or who are actively on pilgrimage since it is possible to bring one or two important Shaligrams along and to perform the puja as a kind of morning or evening prayer even under the most difficult circumstances. In many households today, simple puja is the standard, with more elaborate pujas performed on special occasions or at certain times of year.

As a corrective to modern concerns about the potential spiritual dangers of keeping Shaligrams, many gurus also now recommend the simple puja, elaborating that it is more important to give what an individual is capable of giving in order to keep Shaligrams in the home (and the tradition alive) than the alternative of never interacting with Shaligrams at all. In other words, as one of my teachers explained, “Shaligrams are not monsters. They are here for us, to help us. If simple puja is what you can offer. Offer that. The rest will come in time, when it is time.”

Sri
Vaishnava Tradition

If a Shaligram is to be formally worshipped in
a temple context of the Sri Vaishnava tradition, all the details of worship
must be carefully observed. Additionally, Shaligrams are also often strung
together in the form of a garland using metallic casings made of silver and
placed on the moolavar – the Dhruva bera (main temple deity) deity in
Vaishnava temples. (108 in number representing the nine planets comprising the
27 stars and its four navamsa
divisions – 27×4 = 108). Large Shaligrams (typically the larger than a man’s
hand) are also routinely made into iconographic murti (Lord Krishna, Rama, Vishnu, etc.) and worshipped in temples
and Vaishnava mutts.

Depending on the religious tradition in
question, the ritual protocols for Shaligram worship vary considerably.
However, the most commonly referenced method of Shaligram puja comes from the Sri Vaishnava tradition, where there is a more standardized
procedure for the every-day worship of Shaligrams for temples, mutts, and home
shrines. Generally, Shaligrams are almost always worshipped using tulsi leaves.
The Yagna (Yaga) Samskaram also prescribes procedures for the Bhagavad Aradhana
(Aradhana is a method of worship, a Sanskrit word meaning an act of
glorifying God or a person) of Sriman Narayana -Vishnu or His manifest form of
Shaligrams.

There are two forms of Aradhana: Bahya
(External) and Manasika (Internal). Shaligram puja in a temple context usually
begins when the attendant pujari or brahmacharya initiates the Samskaram
through Sanskrit verses. The following protocol is translated into English by
Anand K. Karalapakkam:

“After Achamanam (sipping and swallowing
water two or three times during which the twenty-four names of Vishnu are
repeated), wearing Oordhvapundram, prostrating to the Lord (Sriman Narayana),
sit in a seat. After pranayamam
(yogic control of the vital breath), perform japam (repetition of Lord’s name) with Dhyana slokas (divine hymns-Ashtakshara, etc). Later, worship the
Lord Sriman Narayana residing in one’s heart (Manasika Aradhana). Then with
water from the vessel placed left of Sriman Narayana (Shaligram), sprinkle
water on flowers and other materials for worship and vessels for arghyam (offering of rice, etc.), padyam (offering of water for washing
the feet), etc. From water in an arghya
vessel, sprinkle water on flowers etc. (for worship) and also on
yourself.”

Thus, the sishya
(disciple) learn to perform Bhagavad Aradhana (prayer of the divine) to Sriman
Narayana’s archa-avatara as a Shaligram. Additionally, since the food a Sri Vaishnava eats should only consist of the remnants of food
offered to Sriman Narayan, Saligrama Aradhana is considered to be especially
important. Additionally, among Sri Vaishnavas, the
Saligrama Aradhana is typically performed only by the male members of the upper
three varnas (Brahaman, Kshatriya and
Vaishya). In this tradition, women are prohibited from touching or performing
Aradhana of a Shaligram, though this prohibition is not universally shared.
However, even in these cases, women have an important role of assisting the
performance of the ritual by making the necessary preparations for the worship
including cooking the food for offerings to the deity. Women may also be
responsible for arrangements in terms of preparing food, gathering and making
flower garlands, or gathering and directing the participants as the ritual
progresses. In general, however, most practitioners consider the participation
of the entire family in Shaligram puja
to be vital to the health and prosperity of the household.

Shaiva
Traditions

Protocols for puja as set out by ritual specialists at Pashupatinath Mandir
(from principally Shaiva and Smarta traditions) in Kathmandu, Nepal incorporate
a slightly different sequence: In Puja
Vidhi, Shaligram is worshipped in the same way as one worships Lord
Vishnu. Normally tulsi is used and also a conch shell (Shankh) is kept near the
Shaligram. Daily worship with purity of heart and body is required to get full
benefits from Shaligram. (Ref.: Shrimaddevi Bhagwat and Pashupatinath Mandir).

To perform puja of the Shaligram which you have
selected to install in your altar of worship, you will need the following ‘samagri’ or ingredients: Ganga Jal
(water from the Ganges River), Panchgavya (a mixture of 5 auspicious articles
that include: cow dung, cow’s urine, milk, ghee and curd), fresh tulsi leaves,
kusha grass, pipal leaves, incense sticks, camphor, sandal paste, a lamp
burner, and a conch shell. You may substitute any item that is not available
with uncooked rice. Offerings made to the Shaligram can also be of milk,
fruits, flowers, sweet dishes or a coconut.

Puja:

Sit in a position in which you can face the
East or North-East direction.

Wash the Shaligram with Ganga Jal poured from
the conch shell. Then wash it again with Panchgavya, and then wash it once more
with Ganga Jal.

Place some kusha grass in a stainless-steel
glass filled with water to sprinkle over the Shaligram.

Now, put the Shaligram on some pipal leaves
placed on a plate. Light the camphor, incense sticks, and the lamp filled with
ghee.

Apply some sandal paste on the Shaligram and
place some fresh tulsi leaves in front of the Shaligram.

Light the lamp and move it in a circular,
clockwise movement of the hand in front of the Shaligram.

Chant the Shaligram mantra nine times. Other
mantras may be substituted according to tradition.

Offer milk, fruits or sweets to the Shaligram.
Offer some money and then give that money to a poor person.

If you are worshiping more than one Shaligram,
make sure they are in even numbers. This means that you should have either two,
four or six Shaligrams. Place a tulsi mala (garland) around them or offer fresh
tulsi leaves everywhere. It is important to remember that even the water that
has touched the Shaligram becomes ‘amrit’
(holy water), while you are bathing it, it takes on the properties of the
Shaligram. If you drink this water, it is said to bring relief from various
physical ailments and poor health.

Because each specific Shaligram is read and
interpreted in different ways, most Shaligram practitioners consider it
essential that a Shaligram be properly examined and identified before they are
taken for worship. Characteristics of particular focus are the shape and color
of the Shaligram, the number and location of chakra marks, the type of lines or
grooves that are present in the crevices and fissures, or any other distinctive
feature which may indicate the deity’s ultimate identity. (To wit: reading and interpreting Shaligrams is the subject of my
next planned book).

Smarta
Traditions and Panchayatana Puja

In
Smarta Traditions, the practice of Panchayatana Puja consists of the worship of
five deities set in a five-point cross pattern. As a rule, these five
deities are Shiva, Vishnu, Devi or Durga, Surya, and an Ishta Devata (a term meaning one’s favorite or tutelary deity) such
as Ganesha, Skanda, or another god specific to the devotee’s practice. On
rare occasions, an Ishta Devata may
also be included as a sixth deity in the puja.

In
Shaligram Panchayatana Puja, Shiva is often represented as a Linga stone from
the Narmada river in India, the Devi/Shakti using a Srichakra (a Mandala-shaped
quartz crystal or coin), and Ganesh, Vishnu, and Surya as Shaligrams. As per
the tradition, any one of the represented deities can be placed in the center
as the main or presiding deity. This deity is then the one who generally
occupies a central role in the worship of the household and for whom the rest
of the deities will be arranged around them (as is also mirrored in temple
architecture from Odisha to Karnataka to Kashmir; and the temples
containing fusion deities such as Harihara (half Shiva, half Vishnu)).

Theologically, the Smarta tradition emphasizes that all murti are icons of saguna Brahman, a means to realizing the abstract Ultimate Reality called nirguna Brahman. The five or six icons are then viewed by Smartas as multiple representations of the one saguna Brahman (meaning a personal God with material form), rather than as distinct beings in and of themselves. The ultimate goal in this practice is to transition past the use of icons, then follow a philosophical and meditative path to understanding the oneness of Atman (soul, self) and Brahman as infinite and immaterial.

Gaudiya
Vaishnava and Hare Krishna Traditions

Finally, Sri Padmanabha Goswami’s “Śālagrāma-śila” (1993) details the puja sequence more common in the Gaudiya Vaishnava and Hare Krishna traditions. He begins by explaining that the worship of Shaligram is not different than the worship of any other installed deity and in any case where reverence or respect to a deity would be performed, so must it be performed for Shaligram, with individual attention paid to each shila present. He then goes on to say that the worship of Shaligrams should be “conducted in accordance with Purus͎a-sukta.” (1993: 32). If a devotee wishes to adorn a Shaligram with ornaments, this is acceptable but that an offering of rice should never be made (in contrast with the Sri Vaishnava tradition mentioned previously).

Women are allowed to worship Shaligrams openly in these traditions but should refrain from doing so during menstruation and finally, that the specific mantras one should recite vary depending on the Scriptural texts used and should be whatever mantras are most well-known to the initiated Vaishnava.

The
sequence for puja and the offering of
five items; gandha, pus͎pa, dhūpa, dipa, and naivedya (tulsi is always required) or sixteen items then commences as so
(additional descriptions for each piece of the sequence given in the text, pgs.
33-39):

Wake the Lord

After the Lord has risen, chant idam pus͎panjali samarpayami and offer
flowers.